selfe then we must thinke that Abraham was also carefull not to offer any sacrifice vnto God of the goods of the Heathen For howsoeuer they might haue seemed cheerfully contented for a time while their deliuerance was fresh yet afterwards the memoriall of the benefit receiued from Abraham would haue decaied his goodnesse would haue beene extenuated and his sacrifice blasphemed For to this effect in time vnthankfulnesse might haue taught them to speake Indeed Abraham was very liberall to his God in offering so great a sacrifice as the tenth part of all the spoiles but hee was francke at other mens charges for they were our goods which he offered so abundantly When as then thus might they haue blasphemed his sacrifice as well as slaundered his estate it is alike requisite for him to shunne calumnie in the one regâ—rd as wel as in the other and as not to enrich himselfe so also not to sacrifice vnto the Lord of the goods of the Heathen It is not vntrue that these spoiles were now Abrahams owne goods iure belli by the law of armes and therefore he might conscionably haue offered of them vnto God what part he pleased without any iust imputation of doing any wrong vnto the Heathen but so he might also 〈◊〉 taken them to his owne priuate enriching yea the King of Sodome doth yeeld them most freely v. 21. But Abrahams intent is to shunne all occasion of opening the mouthes of the heathen either iustly or vniustly to speake euill of his profession and therefore as he will accept of no wealth for himselfe but such as God giueth him freely without being any way beholding to the heathen for them as you may see in the buriall of Satah so Gen. 〈…〉 he is also of the minde of Dauid who will not offer vnto his God that which cost him nothing nor that which the heathen might haue any coulour to say had cost him nothing 2. 〈◊〉 24. â—â— therefore the tythes there mentioned were not of the spoiles but of Abrahams owne estate If any bodie shall say that howsoeuer Abraham might resigne his owne right vnto the king of Sodome yet he could not resigne Gods part but must performe that vnto God in his priest Melchisedech I answer that howsoeuer this coniecture is not so agreable to the circumstances of the text yet it fauoureth the cause altogether for if of necessitie he must offer vnto God his part then it is graunted that there is a part and this tenth part for of other determined parts we haue neither rule nor practise due vnto God and to be receiued by his minister out of euerie mans increase for if the tythes be due in spoiles of warre which are obtained with such charge of armie 〈…〉 such toyle and hazard of so many liues how much more in other things corne wine cattell merchandize gaine of handicraft which are neither so chargeable nor so dangerous but peaceably and plentifully arise by the blessing of God vpon honest imployments But there is yet in the text another inducement to mooue vs to thinke that Abraham paid no tythes out of those spoyles For where Abraham in the â—4 vers doth capitulate those things which though he would not haue yet were to be deducted out of the spoyles namely the parts of Aner Eschol and Mamre and that which the 〈◊〉 men had eaten the catalogue seemeth most exact though in generall tearms for first he doth therein mention both the main matters which were to be deducted as the parts of Aner Eschol and Mamre and also that which was of the least moment as those pittances of victuall wherwith the souldiers had refreshed their hunger and thirst certenly if he had giuen or meant to giue vnto God any such share as the tenth part of all those spoiles we must thinke it had beene worth the naming in the catalogue specially when the same is not onely an indefinite enumeration which might endure addition or diminution but an enumeration with a negatiue or excluding determination wheÌ„ he saith bidgnadairach sauing only that which is eaten and the parts of those men So that these words doe apparantly denie that Abraham gaue any part of those spoiles vnto Melchisedech That Abraham did pay vnto Melchisedech the tythes of all that is most manifest but that he paid tithes out of the spoiles that is against the tenure of that Scripture the word acrothinion in Hebr. 7. importeth no such matter Therefore it remaineth cleare that he paid of all his owne increase as God did blesse him freely so he blessed God againe in bounden dutie and thankefulnesse I shewed before cap. 4. that before the lawe the first born did receiue the tithes because they were the priests And therefore whosoeuer this Melchisedech was it is probable that he was the first borne in the familie of Abraham the Scripture saith that he was without father without mother hauing neither beginning of dayes nor ende which is not spoken simply and absolutely but by a figure first because the Scripture mentioneth not who were his Parents Secondly because he beeing a type of Christ hath that eternitie ascribed vnto him by reason of Christ who as he is man hath no father and as he is god hath no mother and as he is the eternall God hath no beginning of dayes c. yet is it not vnlikely that this Melchisedech was Sem the eldest sonne of Noah as some learned men doe thinke for Sem was liuing when Isaac Carlet tyth cap. 2. was 50. yeares old and therefore almost all the dayes of Abraham As Melchisedech therefore being by his birth-right to haue the care and charge of Abraham came to gratulate his victorie and to praie to God to blesse him so Abraham in acknowledgement of the Priesthood of Melchisedech doth pay vnto him his tythes which were his due in regard of his calling As for the distance betweene the dwelling of Abraham and Melchisedech it could not be great when Abraham dwelt in Hebron Melchisedech in Ierusalem as it hath since beene called And Melchisedechs so readie visiting of Abraham in his returne from ouerthrowing the kings doth shewe that they were not farre a sunder so that it was possible for Melchisedech to receiue Abrahams tythes from time to time and so the rule is obserued that before the Law the first borne both did the dutie and receiued the due of the priesthood The third practise which the Scripture mentioneth of paying tribute vnto God is Genes 28. 22. Of all that thou shalt giue me I will giue the tenth vnto thee Though this bee but a promise of a practise for the time to come yet I hence prooue manifestly that Iaacob did practise paying of tythes For first the good Patriarke is not here rapt with a fit of shipmens holinesse to promise that he neuer performed Secondly considering that he was blessed of God in his iourney and did come againe and according to his promise did build the house
In banishing the Idolatrie and tyrannic of Antichrist which is the Pope whom hee happily auoided out of this blessed Island King Henrie I say finding the stollen goods vz. the tythes of the Church in the cells and cloisters of Munks Nunnes and Friars like the pretious gold and goodly garment in the tent of Achan did not either conscionably restore the good to the owner thereof or religiously dedicate it as a halowed thing vnto the Lord but swaied with the errour of the time became himselfe receiuer of the Friars theeuerie and shared the same among his fauourites for loue or for mony as himselfe thought good and still the patrimonie of the Lord is detained in the vniust hands of those who can haue no true interest therein Many doe thinke with themselues that because they haue bought out parsonages with their mony or haue them by the bequest of their parents that they may wash their hands in innocencie and plead themselues to be no vsurpers But bethinke thy selfe whosoeuer thou art who eatest the milke and wearest the wooll of the sheepe hauing neither abilitie nor calling to feed the flocke bethinke thy selfe I say that if thy fathers either bought for mony or receiued as a gift the goods of the Church and the portion of the Lord from those who had no authoritie either to giue or to sell them the gift or sale can not be good in law before the exact and feareful barre of the iudgement seate of Almightie God who is Lord of Lords King of Kings and Iudge of Iudges and a partie in the case For it is hee that receiueth the iniurie and will referre it to fearefull triall In that King Henrie did thus dispose the tythes which he found in the Abbyes he did more then he had warrant for And if thou or thy Father haue bought the reuenues of the Church from those who had no right to sell them assure thy selfe that thou hast no true right to enioy them thou art in danger if thou repent not seriously and in time preuent the Lord by restitution to haue thy plea of bargaine to be answered peromptorily with a caueat emptor that is thou shouldest haue beene better aduised to consider what and of whom thou wert in buying Doest thou not knowe that an entayled estate cannot be sould if it be bought the estate is not good vnto the buyer The Lord hath entailed his portion of tythes to the maintenance of his seruice as we haue formerly 〈…〉 shewed and then who can cut off an entaile of Gods making Tythes are not temporall goods to fleete vp and downe from one to an other and neuer to continue in one stay but are giuen by the Lord a perpetuall ordinaÌ„ce whether at the altar in the tabernacle or at the font and pulpit vnder the Gospel To these wee finde them giuen in plaine and plentifull tearmes but neuer to any other bodie by any shew either of holy Scripture or of ancient Fathers Did King Henry giue away the tithes from the church to lay-men I would to god so worthie a Prince had not beene preiudiced with so fowle a blemish I am perswaded in my soule that if he had been aware of what he did he would sooner haue giuen away his crowne from his head then the tythes from the Churches and if self-loue and couetousnesse did not ouerblind and entangle the men of this age they durst not detaine what was at the first so vniustly gotten as that it is impossible for them euer to haue a good â—ight thereunto except God from heauen should reuerse his grant and enact that lay-men may haue right vnto tythes It is not alwaies easie to set downe in particular either what the iudgements of God will be while men are yet in their sinnes or what was the verie cause which prouoked the iudgement when we see it executed yet is it not to be passed ouer without consideration and feare of the Lord which diuers haue alreadie obserued as no small token of Gods anger against that man though for many excellent things a King of worthy memorie who hauing at his death a faire and hopefull issue likely for long time to continue his blood in the throne of the kingdom yet in the next generation his name is cleane put out specially D. Râ—dleâ— view of câ—v col lâ—w pag. 170. this is the more to be considered with seriousnesse because Edward and Elizabeth were the beloued of the Lord defenders of the true faith zealous of the glory the name of God yea Elizabeth a faithfull Confessor in the fierie triall of persecution she endured in the dayes of Queene Marie yet for all this that King who liued himselfe within these fewe yeares left behind him so faire a progenie of so great hope to haue his name continued is not only himselfe gathered to his Fathers but also hath alreadie his whole posteritie gathered to himselfe so as there remaineth not so much as one of his seed to stand in the congregation This doth seeme to be a iudgement and howsoeuer we know not the cause in particular yet we are sure that it was not without cause and of all causes knowne to the world what liker to anger God so grieuously as the wasting of his church Be it said that he left it no worse then he found it when he wrought the reformation But hee should haue beene aduised to haue done iustice in restoring the good to the owner the knowne owner thereof and haue reformed the iniurie where he reformed the religion and banished robberie by restitution as well as banished Poperie by iust suppression for the part of the ciuill Magistrate is not only to stint a theife that he steale no more but also to cause restitution when the owner is knowne and the goods found As therefore men can see that they haue no right vnto their tythes but from King Henrie or from some other by as crasie a title so let them consider in time least they repeÌ„t it too late what a testimonie of anger the Lord may shewe vpon them and bee as much afraid with the remembrance of his indignation as they are incouraged with their graunt and practise which is not good What if we should make a catalogue of all those courtiers others who in the dissolution of the Abbyes were much enriched by the spoile of the Church how fewe of so great estates are not alreadie ruinated It is true that there is an enterchange of things in this world and that it is a vaine thing for men to think that their names lands Psal 4â— â—1 and houses shall continue for euer but yet that in so short a space so great a change should be of so many families so likely to haue continued for longer space must needes make men see if they bee not wilfully blinde that the fact was displeasing vnto almightie God and that It is destruction for a man to denoure that which is holy
tythes haue beene repealed yet it may be that there is some guesse and peraduenture God may haue repealed tythes vpon some sufficient cause let him remember himselfe that a man must liue by faith and not by peraduentures Faith dareth not depart from the reuealed will of God vpon hope that peraduenture God hath otherwise determined seeing that the reuealed will of God which is the Scripture must bee our direction Therefore though paiment of tythes were not enioyned in the newe Testament yet it ought still to be performed because that what the olde Testament hath so plentifully required in this behalfe the same is not reuoaked in any Scripture either of olde or newe Testament The continuance of a law needeth not a repetition or second mention indeede no law is abrogated except it be mentioned but a lawe once made without any limitation of time is continued still in that it is not at all named Obiection 2. Payment of the exact tenth cannot be included in the morall lawe because the law of nature which is also the â— 2. 〈◊〉 morall lawe doth not so precisely regard a certaine number the instinct of nature regardeth not one number more then an other Answer The morall lawe is of larger extent then the lawe of nature the lawe of nature in strict signification is onely that common equitie whose principles are engrauen in our nature so as by the very instinct of nature we doe discerne the same in some measure of which sort are these Thou shalt worship one God Thou shalt honour thy father and mother Thou shalt not kill c. But the morall law comprehendeth all these naturall precepts and also some other positiue commandements giuen by God to continue not for a time as the ceremonialls and iudicialls but for euer of this kind is the fourth commaundement for a set day in euery weeke to be consecrated to the solemne worship of Almightie God such also was the prohibition of cating the forbidden fruite and such is this law of tythes Morall because ordained of God without limitation to continue to the end of the world but not natural in that stâ—â—ctnesse of signification because the light of nature doth not discouer it in this determined number Obiection 3. There were three sorts of tythes in the old Testament one tenth to maintaine the Leuite and Priest who had his tenth out of the tenth of the Leuite Numb 18. v. 24. and 26. an other tythe to be eaten in the place which the Lord should châ—â—se Dent. 14. 23. and a third tythe euery third yearâ— for the Lâ—uite and poore Deut. 14. â—9 Now the second and third tythes are ceased therefore why are not the first also ceased Answer God commanded in the law diuers sorts of Saboaths as the Saboath of dayes Exod. â—0 10. the Saboath of weekes Leuit. 23. 15. the Saboath of yeares Leuit. 25. 4. and they had also the great Saboath Ioh. 19. 31. But now that great Saboath the saboath of yeares and the saboath of weekes haue ceased and yet the saboath of dayes remaineth So in the seuerall kinds of tythes the two latter sortes ceasing doe not also inferre a nullitie of the first Secondly Aquinas answereth this obiection saying 2. â— q 8â—â—â— â— that the second sort of tythes were in the olde law reserued to serue at the offering of the sacrifices and therefore haue now ceased because the sacrifices haue ceased and aâ— for the third sort of tythes which were for the poore they are not ceased but augmented in the new Testament in that wee are commanded to giue almes of all that wee can spare for so hee readeth that place Luk. 11. 41. Thirdly there is an answer to be framed to this obiection 〈…〉 Deâ—â— 14. â—8 out of the words of M. Calvin who is of iudgement that the Israelites did not vpon the third yeare separate a tythe for the poore besides that which they ordinarily separated for the Leuites but only that the tythes which other yeares were wholly separated for the preists and Leuites alone were the third yeare to be so set apart as that the poore also must haue a share in them and then the same remaineth still in the new Testament for so we doe acknowledge both in word and practise that we are not to conuert the tythes wholly to our owne vses without affoarding a share vnto the poore out of them not Ro◠〈◊〉 â—o◠〈◊〉 onely euery three yeares but also euery yeare and euery day as their neede requireth and as our abilitie doth extend Obiection 4. If the Ministers of the new Testament must haue like tythes as the Leuites had then they may not owne any other estats whether purchased with mony or descending vnto them by inheritance for the Leuites were allowed no other part among their brethren sauing onely the tythes Numb 18. 20. Answer The courses that are taken in abridging Ministers of their tythes together with other charges which are continuall vpon them and the hospitalitie and charitie expected at their hands beyond others of much better abilitie will easily take order that Ministers be no great purchasers And to preuent Ministers that they become not great heires there is a reasonable sure practise when fewe or none preferre any of their sonnes to the ministerie but those for whom they haue or to whom they will giue none other inheritance to the poore is the Gospel preachâ—d saith our Sauiour and by the poore is the Gospell also preached may we affirme when for the most part heires and gentlemen repute the Ministery too base a calling for their imployment But suppose that the priuate possessions and inheritances of Ministers were greater then they are ten times doubled yet notwithstanding it doth not follow that their tythes gleab and offerings should depriue them of their priuate estates For the case of the Leuites is herein no president for vs because the Leuites were to take no further care for their wiues and children then to leaue them in the common estate of the Church as they were before the children did alwaies succeede their parents in administring vnto the Lord and receauing tythes and offerings for the preisthood and Leuiticall administration was peculiar to that tribe therefore they needed no other inheritance but their tythes offâ—rings and Citties But the Ministerie of the Gospel is not tied to any one family but in all degrees and kinreds those are to bee imployed in this seruice whom God hath endued with zeale and wisedom sutable for the calling so that when the father is dead the children are vtterly destitute further then prouision hath beene made for them by the carefulnesse of their parents while they liued Therefore though the Leuites had no other portion but the inheritance of their publique Ministerie yet the Preachers of the Gospel may be owners of priuate lands and riches because that the wifes and children of the Ministers of the Gospell doe not liue sustained by the tythes when
their fathers and husbands are dead Obiection 5. This maintaining of Ministers by tythes seemeth not to hold any good proportion because that in some places the exact tythe is too much to be allowed vnto the Ministers of those places and in other places the countrie may be so poore as that the tythes thereof though fully paied are too scant a maintenance therefore in some places the ninth eight or seauenth part had need be affoarded to the Ministers maintenance and in other places the eleuenth twelfth or twentieth part may be fully sufficient Answer Here is great care for a golden meane betweene too much and too little how to put the Ministers meate and apparell in a paire of ballance The Ministers too much is indeede the eye-soare vnto most men while they surviewe euery desolate and mangled vicaridge through the dimmest spectacles of enuy and grudging And therefore the abating still of this supposed too much is the verie marke that is so earnestly eyed and continually aimed at and not missed while the worlds too little truth of conscience religion and deuotion is the heart-soare of the poore ministerie who feele the cold wind through their ruined and crasie walies fare with thinne diet and crouch vnder the decayed threds of their ouerworne apparell which so manifest and so common extremities the world more scornfully smileth to behold then compassionately careth to redâ—esse If the poore ministerie were as able to avoide this reall and afflicting too little as men are warie to preuent it from furfetting vpon too much wee should soone finde out the mediocritie But I come to a directer answer vz. In no countrie peaceably possessed and ciuilly inhabited can the true tythes of the increase of the land and of the peoples endeâ—uour bee either too much or too little for the honourable maintenance of so many Ministers as are ordinarily competent to attend the spirituall charge of that countrie For the clearing and further strengthening of this answer it is not altogether impertinent to consider that diuerse learned men whereof some haue published their 〈…〉 iudgement in print others haue discouered their opinions vnto me in conference though they did not so resolutely hold the tythes to be due vnto vs by the word of God doe notwithstanding thinke no course so indifferent for the maintenance of the Ministerie as by tythes and their reason is because euerie politique lawe is to be held the more indifferent and equall the more neere it is to the law which God enacted of the same kinde among the Israelites But among the Israelites this was the Law of God that the tythes should be the inheritance of the Ministers who ministred in holy things as well in one place of the countrie as in an other therefore the tythes are not so vnproportionable a maintenance for the Ministerie as that for the barrennesse or fertilitie of any place this number of tenthes should be altered Furthermore the fruitfulnesse of one countrie and the barrennes of an other doth not inferre any such disproportion as men doe imagine for proportion must be not so much between the estate of one Minister and another all the world ouer as betweene the estate of euerie Minister and the estate of that people vnto whome he doth administer that so where the people are rich the ministers estate may be the more abundant and where the people are poore the Ministers reuenewes are to bee the smaller and yet is here admitted neither too much superfluitie for one place nor too much penurie in an other if there be any reasonable hand held in the limiting of parishes which is a thing appertaining to the care of the gouernours or magistrates He that is a Minister in the richest cittie in the world in the choisest place among the wealthiest people thereof if his parish bee but small and his people sewe then though all manner of tythes bee neuer so saithfully paid vnto him yet snal he haue no such vnreasonable liuing but that may well without enuie or grudging be allowed vnto him But what if the parish bee great among a verie rich people if it be vnreasonably great it is easie for the Magistrate to lessen it if it bee but tolerably great for to make all parishes of the same bignesse and all benefices of the same greatnesse of reuenewe were in seeking proportion to ouerthrowe all true proportion and reason then are the tythes thereof no larger then are fit to be affoarded to such a man as is fit to vndertake so great a charge for what was written vpon the golden apple sent to the mariage of Peleus that is the inscription and ought to 〈…〉 be obeyed as the true suiteable moâ—t of euery fairer benefice vz. Detur digniori let it be bestowed vpon the worthier It is too true and lamentable that the common sort of prowling and gracelesse patrones for had they grace they durst not make merchandise of the Church of God are of the mind of the Grecians in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the priest ought to be reuerenced and that his faire gifts ought to be received so they doe bestowe indeede their preferments vpon those whom they finde to be of the greatest worth and best desert in their carnall construction but the â—â—â—e worthinesse which those sewe patrones that feare God doe regard accordingly is the excellencie and abundance of a mans learning the soundnesse of his faith the vprightnesse of his conscience the integritie of his conuersation the meckenesse of his spirit the discreetnes of his behauiour the efficacie of his preaching and such heauenly worthinesses wherewith Almightie God doth vouchsafe to qualifie his seruants and Ministers for the glorie of his name and edification of his Church and children These worthinesses as they doe abound in any one man so crescat honos vt meritum that man is to be rewarded in this life with the greater honour and more liberall meanes of maintaining this life for diuerse causes 1. That the worthiest men should not receiue discouragement while the selfe conceited worldling doth behold and â—lowt that learning wants reward but that as the things of this world are gods good blessings vnto his children so both the world may see and the godly minister may feele that euen in these things and in this world also there is areward for the righteous whilest that full reward and eternall waight of glorie is faithfully expected 2. That others may be allured and encouraged both to the studie of diuinitie and also to seeke to excel in that course for honos alit artes reward breedes industrie But the flowâ—er will verie quaintly obiect that these things wealth and preferment are carnal matters which the man of God which is spirituall should not looke after To a scornfull obiection wee giue yet a sober answer that it is lawfull for the man of God to expect and demand his due allowance of worldly things for
determining of the ministers allowance But then shall this matter be referred to the people that the greater part of the parishioners in each parish shal conclude by their suffrages what shal be their pastors maintenance So the children indeed shall stint their Father and the sheep appoint vnto their shepheard what shall be his diet Alas the greater part is vsually the worse part and then woe be to the poore Minister whose case must bee so determined as that those who hate or scorne or neglect him may measure out his liuing at their vngodly pleasure And howsoeuer I haue for mine owne part lesse cause to complaine then haue diuers hundreds of my brethren yet whilest I heare from others how the people of this age are generally affected I see plainely that they are no competent iudges to determine their Ministers maintenance Many men are verie couetous and allowe not vnto themselues that which is conuenient hardly therefore â—burn pag. 58. will these agree to affoard liberally vnto their Ministers God blesse me from beeing to be fed by him who starues himselfe Others are verie prodigall and vnthriftie and these wil be glad to scant the Minister that they may haue the more for their owne luxurie they cannot spare for the Minister for their spending vpon their own wild humors Others are of the minde of those in the Gospel who say nolumus hunc regnare that is we will not haue this man Luk. 19 14. to raigne ouer vs they thinke that Ministers take too much vpon them as the rebellious vpbraided Moses and Nâ—mb 1â— â— Aaron and therefore these not enduring that their consciences should be ruled by the ministerie of the word wil be glad to make small the Ministers maintenance that by that meanes they may keepe him vnder Others haue one sinne or other so fowle and so guiltie as that either the minister cannot but intend purposely some reproofe against it or else they feele themselues smart when hee meant not to touch them these as they conceiue anger so they will also watch a time to bee reuenged So that howsoeuer God be thanked and God encrease the number and faith of them our land at this day and specially cities and corporations doe abound with many worthie Christians yet if we duely consider the many waies wherby the most conscionable Ministers become vsually offensiue to the greater number there will quickly appeare iust cause of exception against the people why they are not competent either for Iudge or Iurie in this triall If any body wil surmise that howsoeuer it is not fit to refer the maintenance of the ministerie to the democraticall assignment of the boisterous multitude of the coÌ„mon people yet might Ministers be respectiuely prouided for by some selected or choise meÌ„ of the best sort of euery parish to whose determination in this point both the ministers and also the rest of the people should stand to be ordered I answer that wee are neuer the neerer for first there wil be somewhat adoe to seuer out those best ones who will not fluster to be one If the better sort be the richer then I answer that religion and conscience is most requisite in men that should handle this busines If the better sort be the godlier then who will be left out will you make a temper and appoint to this errand those which are the better sort in both respects of wealth and godlinesse also here becomes the greater difficultie of constituting the Iudges the more seuerall complements are required in them but to leaue this roauing let vs come to a certaine marke and see what might be gained if wee should hittâ— it What one man in fourtie of those which are tearmed patrones are not readie to pull from the Minister all they can whereas no coppie-hold is in that thraldome wherein most patrones doe hold the benefices whereto they do present None vsually are patrons but the better sort as you call them better in wealth and therefore neede the lesse withdrawe from the Minister better also in regard of education and therefore knowe the better what belongeth vnto learning and religion And yet if a iurie of patrones though I know some gentlemen so worshipfull and religious as that for their integritie in their presentations I durst pawne my life should in euerie parrish assigne the maintenance of the Minister we may easily iudge by what they do now what they would doe then what they doe now is to grate and oppresse the poore minister to the vttermost where they doe present and therefore that which they would doe if they should assigne stipends would be no better And if this bee the curtesie that we may expect from the better sorr ab metuo à vulgo what should we finde from the common people Nostri seculi hominum genus est ingratissimum in ò sacrilegum that is a most vnthankefull yea a sacrilegious Artop in Gen. â—8 22. generation is the people of our age saith Artopius and Artopius his age is not yet expired So then what hope can we euer conceiue of enioying any such competencie as is noised without our tythe when as we can not find either where it is or where or when euer it was or by what partie or parties it should be appointed and determined And lastly where set stipends are appointed vnto Ministers Carleâ— tyth cap. â— there is not due regard had to the prices of things which continually from time to time are much enhaunced and in a very little time doubled The husbandman the tradesman and artificer may and doe raise their prices as occasion requireth when the stipended Minister is at his stint and can get no further as both the customs of the countrie and fashions of the townes doe plainely testifie It is not a hard thing to obserue diuers men who contribute now to their ministers maintenance no more then they did twentie yeares agoe whereas within these twentie yeares both those parties are greatly increased in their owne estates and also the prices of things needfull for this life are almost if not altogether doubled But where Ministers haue due tythes there their estates doe alwaies hold correspondencie and proportion both with the estates of their people and also with the occasions and necessities of all times And therefore why should so reasonable a course of Gods owne most wise ordaining be laid aside to seeke vp such new deuises as haue no Scripture no president past or present nor any equitie of reason to auouch them Obiection 9. Diuers Diuines doe thinke otherwise namely that though the word of God doth require that the Ministers of the Gospel be plentifully and honourably prouided for yet men are not now tyed to the exact payment of the very tenth Answer But I haue alreadie shewed Cap. 9. that the auncient Fathers both Greeke and Latine doe with one consent teach that tythes are due vnto the Ministers of the Gospell by the word of
God secundum literam literally and precisely as they were in the old Testament And vntill the times of Alexander de Hales who was the master of Aquinas which was about the yeare 1240. after Christ howsoeuer there was much wrong and sacriledge practised there was not other doctrine taught concerning tythes But from that time as we shewed â—â—pra cap. 6. before haue the Schoolemen in the steppes of Alexander trampled downe this truth and yet not with out resistance from time to time For in the time of Clement Carlet tyth cap. 5. the eight Pope of Rome about the yeare 1266. liued Iohannes Semeca author of the Glosse vpon Gratian. The opinion of this Semeca as wee cited before in the 12. Chapter is plaine that both prediall and personall tythes are alike due by the law of God And M. Carleton in the fift Chapter of his booke of Tythes citeth out of Krantzius how this Semeca withstood the Pope Clement exacting Thâ—â—amestâ—â—â— of Semeca called also 〈◊〉 is cited out of the sea of histories State of the Chaâ— p. 303. acting tythes out of Germanie and was thereupon deposed by the Pope from the gouernment or prouostship of Halberstade And some fourescore yeares after Semeca liued Nicholaus Lyra who howsoeuer hee be corrupt in diuers points according to the errors of the time yet hee taught this point of tythes not after the corrupt doctrine of the Schoolemen but after the Fathers as we doe now Strabus also is plaine In vtroque testamentâ— Ministris altaris decimae oblationes ad necessaria tribuuntur 〈…〉 Numb 1â— that is In both the Testaments tythes and offerings are giuen to the Ministers of the altar for their needefull maintenance But the truth is that in those corrupt midnight times of Poperie they were very few though alwaies some thorough Gods goodnes who did maintaine any point of truth then suppressed or oppressed the greater number yea almost all betooke themselues to sooth the Pope in his sacriledge amongest many other grosse falsehoods this one point of Poperie also preuailed vz. that tythes were not due by the word of God Indeed as we said before Cap. 2. this point was not so fully discouered to be Poperie by all our late blessed reformers but that diuers of them beeing busied with waightier matters more needfull for the time they either passed by this point as wanting time to examine it or else they tooke it as they found it without any great scanning yet not so as they were all deceiued in it for the Lord did not suffer all of them to let slip a truth so needfull for his Church but would needs that some of them should plainely auouch it Gualter that godly and learned doctor of Tigurie in his Gualt in Matth. 23. 23. homilies vpon Matt. hauing shewed both the originall of tythes before the law and also the vse of them vnder the law at last he addeth Debent hac ad ecclesiam noui testamenti transferri eâ—si enim Leuiticum sacerdotium abolitum siâ— sacra legalia cessarint manet tamen Ministerium euangelij c. that is These tythes ought to be translated vnto the Church of the new Testament for though the Leuiticall preisthood be abolished and the legall rites ceased yet the Ministerie of the Gospel remaineth c. and by and by he saith further in the same place At quae iustior ratio excogitari potest alendi ministros quà m vt ex decimis viuant that is what more equall course can be deuised for the maintenance of Ministers then that they should liue of their tythes Of the same opinion also is Zepperus Zeppeâ— dâ— lâ—g Mos l. â— cap 40. a late and learned German writer Decimae pars sunt illius stipendij quod ministris pro officij sui laboribus diuino naturali iure debetur that is tythes are a part of the stipend which by the law of God and of nature is due to the Ministers for the labours of their calling And now further by the good endeauours of our owne learned Countrimen who haue laboured in this point the matter hath beene more thoroughly examined and the cleare truth is come to light so as many who haue bin otherwise minded doe now acknowledge that doctrin which the word of God and the auncient Fathers and reason it selfe doe so fully importe and auouch vz. that true payment of tythes is due to the Ministers of the word of God by that word whereof they are Ministers and quia magna est veritas praeualebit because great is the truth it will preuaile by the blessing of God which makes it powerfull Obiection 10. Yet hereby doe you but bewray your couetousnesse while you contend and striue so much for worldly maintenance Answer I haue in part preuented this cauill in mine answer to the eight obiection but because I am desirous what I can to remooue all rubbes I will here adde something more fully and say First our strife herein is no way blameable whilest we doe but modestly demand by an orderly proceeding that thing which the word of God assigneth vnto vs. Secondly he is not couetous who asketh his own but he is couetous and iniurious also who detaineth the good from the owner thereof Thirdly it is not riches but the truth that wee striue for God the searcher of the hearts doth know our harts if it were not more for desire to bring the truth to light as much as we can then for any hope of gaine by so vnthankefull a worke we should not once goe about either to write or to speake one word in this argument And so for mine owne part I giue thankes to God vpon the knees of mine heart that I haue not vndertaken this labour either at the first in preaching or since in preparing this treatise for the presse either of a mind desirous to oppose any who is as yet of differing iudgement from me in this matter nor yet vrged by extreamitie of neede or discontentment at my portion such as it is by the bountie of God for naked I came and so I shall reâ—uâ—â— But onely I am willing to declare vnto others so much as I can of this truth as the goodnesse of God hath reuealed the same vnto me vpon my meane industrie in the search thereof and according to my poore faith and iudgement to giue my voice and suffrage as weake as it is in the cause with those who haue pleaded the same before mee with greater dexteritie So farre forth as shall please almightie God to open mens eyes and to incline their hearts to see and acknowledge this doctrine we shall haue cause with reuerend thankfulnes to praise his name and gladly to enioy the fruit of our labours And whereas otherwise any bodie shall repute our arguments sleighter then to be yeelded vnto yet neuertheles we shall by the grace of God go on chearefully and faithfully in the worke of our calling knowing assuredly that while we labour sincerely to glorifie the Lord and to edifie his Church in all needefull knowledge our reward may a while be deferred and denied by man in this world but it will be heaped vpon vs with the greater measure of true happines in the kingdome of heauen by almightie God And therefore in regard of these wordly things I say vnto my brethren and to my selfe as the Apostle speaketh to seruants Art thou called beeing a seruant care not for it but â—f thou mayest bee 1. Coâ— 7. 21. 22 free vse it rather for he that is called in the Lord beeing a seruant is the Lord freeman likewise also he that is called beeing free is Christs seruant So if we must continue still in this more seruile condition to be prouided for aâ— the curtesie of our Churches let vs not care for it but if we can happily obtaine the more free estate to receiue the tythes which are our due let vs vse it â—ather for he that ministreth in meanesse and needinesse he is rich and eminent in the Lord for great is his reward in heauen and he that aboundeth in the riches of this world is in Christ but all one with the meanest of his brethren Wherefore I conclude with this earnest supplicationn vnto all men of reason and ciuilitie namely Whatsoeuer you shall thinke of tythes yet for Gods sake wee beseech you and for his sake who bledde and dyed for you in vnconceiueable tortures vpon the accursed and yet most blessed crosse that as you doe professe his name so you would haue his ministers in due account professe not by neglecting and contemning them that the religion of Christ which you magnifie in word you repute indeede to be little worth and so meanely to be maintained Let vs finde that our preaching hath as deliuered you from the superstition and myserie of Poperie so also seasoned you with true powerfull Christianitie Let vs find that whilest we haue informed your vnderstanding the enemie hath not peruerted your affections with irreuerence and neglect of religion We referre the cause to be scanned by your discretion and your discretion to be directed by the grace of God AMEN MATTH 22. 21. Giue vnto Caesar that which is Caesars and vnto God that which is Gods FINIS TO THE READER Who faulteth not liueth not who mendeth faults is commended The Printer hath faulted a little it may be the author ouersighted more Thy paine Reader is the least then erre not thou most by misconstruing or sharpe censuring least thou be more vncharitable then either of them hath been heedlesse God amend and guide vs all Pag. lin    12. 30 when he was not bound  if he had not beene bound 32. 11. bidgnadhaâ— rach  hilgnadhai rak 56. 1. absoletum reade absoletum 79. 5. as  then 83. 18. those  these 134. 18. then the ciuill  then that the ciuill 28. 21.  blotte of 53. 35.   did Marg. pag. 1. for Eph. read Tim.